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PHOTO-GRAVURES 


OF 


THE*  HOLY*  LAND 


EMBRACING 

Fifty  Prominent  Views 


Illustrative  of  Bible  History  apd  Scepe^  ip  tl>e  Life  of  our  Lord 


DESCRIPTIVE  TEXT  BY  REV.  CHAS.  M.  STUART,  B.  D. 

WITH  AN  INTRODUCTION  BY  BISHOP  CHAS.  H.  FOWLER,  D.  D.,  LL.  D. 


CINCINNATI — CHICAGO 
CRANSTON  AND  STOWE 

1891 


r>- 


PREFACE. 


^HE  photo-gravures  of  this  volume  are  made  from  photographs  by  an 
eminent  Oriental  artist,  and  selected  by  Professor  A.  J.  Marks  during  his 
recent  tour  through  Palestine  with  special  reference  to  an  illustrated 
work  that  should  prove  to  be  of  special  interest  to  all  students  of  Bible 
history  and  geograph}^.  No  skill  known  to  the  art  has  been  spared  to 
produce  facsimiles  of  the  original  in  tone  and  life-like  vividness.  Few 
are  able  to  visit  the  Holy  Land ; but  this  work  of  art  brings  the  Holy 
Land  to  them,  with  its  sacred  scenes,  customs  and  habits  of  its  people,  not  in  cold 
and  unreal  engravings,  but  with  the  warmth  and  reality  of  the  actual  scene,  true  to 
nature,  true  to  life.  It  is  the  earnest  hope  of  the  publishers  that  all  interested  in 
Bible  study  will  find  this  volume  full  of  interest  and  profit. 

CRANSTON  & STOWE. 


I I 26236 


' 'll  HHMV.t' 


Digitized  by  the  Internet  Archive 

in  2016 


https://archive.org/details/photogravuresofhOOstua 


INTRODUCTION- 


BY  BISHOP  C.  H.  FOWLER,  D.  D„  LL.  D. 


.VERY  devout  heart,  and  every  thoughtful  student  of  history,  and  every  candid  mind 
that  reflects  upon  the  great  forces  which  mold  society  and  fashion  human  destiny, 
has  regretted  that  the  painter’s  brush  and  the  sculptor’s  chisel  have  not  preserved 
for  us  the  features  and  form,  the  benign  dignity  and  the  thoughtful  majesty  of  the 
Divine  Galilean.  How  we  would  cherish  such  treasures,  exalt  them  in  our  homes, 
and  wear  them  on  our  persons ! Next  to  these,  it  is  some  comfort  to  visit  the 
scenes  that  were  familiar  to  him  in  the  days  of  his  earthly  pilgrimage ; to  gaze 
upon  the  mountains  into  whose  quiet  recesses  he  was  wont  to  retire  for  prayer ; to  float  upon 
the  blue  waves  of  the  sea  that  heard  his  voice  and  sank  into  quietness  at  his  command ; to 
walk  on  the  old  paths  that  cut  his  unsandaled  feet ; to  kneel  beneath  the  same  olive-trees 
that  witnessed  his  anguish  in  dark  Gethsemane  ; to  wonder  and  adore  in  the  grotto  where  his 
infant  eyes  first  saw  the  light ; to  pray  and  tremble  and  believe  on  the  chiseled  rock  that 
quaked  under  the  throes  of  his  death-struggle.  To  visit  these  scenes  is  a rare  privilege  in 
our  earthly  life,  so  rare  that  but  few  of  us  ever  attain  to  it.  But  modern  art  has  come  to  our 
aid  in  such  a wonderful  way  that  we  can  easily  overcome  the  leagues  of  land,  the  waste  of 
water,  the  lapse  of  months,  and  the  heavy  outlay  of  money  that  are  involved  in  blessing  ourselves 
with  the  sight  of  the  sacred  scenes.  While  we  can  not  go  to  the  mountains,  we  can  make  the 
mountains  coine  to  us.  This  volume  brings  into  our  homes  the  principal  localities  and  scenes 
of  the  Bible.  The  Church  of  the  Nativity,  with  its  star-marked  grotto,  stands  here  before  us  as 
it  does  in  old  Bethlehem.  We  gaze  again  upon  the  Tower  of  David  as  the  Master  did  in  those 
long-ago  days.  The  Mosque  of  Omar  usurps  the  site  of  the  Holy  Temple  just  as  it  does  in 
modern  Jerusalem.  In  this  book  we  see  again  the  narrow  streets,  the  little  shops  or  stalls,  the 
barefooted  boys,  the  styles  of  the  many-colored  wraps  of  the  women,  the  stately  Greek  priests, 
the  slipping  donkeys,  the  cowering  beggars,  and  the  moaning  lepers.  We  are  again  in  the  Holy 
City,  and  come  out  of  this  brief  journey  from  Joppa,  the  first  view,  to  Capernaum,  the  last  scene, 
with  quite  an  accurate  conception  of  the  land  of  our  Lord,  and  with  blessed  memories  of 
communions  with  him  by  the  way. 


LIST  Op  ILLUSTRATIONS 


I.  Joppa. 

II.  Joppa,  Market-place. 

III.  Fountain  near  Joppa. 

IV.  Ramleh. 

V.  Kirjath-Jearim. 

VI.  Jerusalem,  Looking  Southeast. 

VII.  Jerusalem,  the  Russian  Quarter. 

VIII.  Jerusalem,  the  Latin  Quarter. 

IX.  Jerusalem,  Joppa  Gate. 

X.  Jerusalem,  Zion  Gate. 

XI.  Jerusalem,  a Street. 

XII.  Jerusalem,  Street  to  Holy  Sepulcher. 

XIII.  Jerusalem,  Wailing  Place  of  the  Jews. 

XIV.  Jerusalem,  Mosoue  of  Omar,  Side  View. 

XV.  Jerusalem,  Mosoue  of  Omar,  Interior. 

XVI.  Jerusalem,  Holy  Sepulcher,  Interior. 

XVII.  Fruit  Bazar. 

XVIII.  Water-Carrier. 

XIX.  Mount  of  Olives,  Looking  East  from  Jerus^ 

XX.  Garden  of  Gethsemane. 

XXI.  Olive-tree  in  the  Garden. 

XXII.  Bethphage. 

XXIII.  Bethlehem. 

XXIV.  Bethlehem,  Church  of  the  Nativity. 

XXV.  Bethlehem,  Grotto  of  the  Nativity. 


XXVI.  Bethlehem,  Merchants. 

XXVII.  River  Jordan,  at  the  Ford. 

XXVIII.  Jericho. 

XXIX.  Dead  Sea,  North  End. 

XXX.  Emmaus. 

XXXI.  Jacob’s  Well. 

XXXII.  Haifa  and  Mount  Carmel. 

XXXIII.  Nain. 

XXXIV.  Mount  Tabor. 

XXXV.  Nazareth. 

XXXVI.  Cana  of  Galilee. 

XXXVII.  Caravan  Scene  on  the  Road  to  Joppa. 
XXXVIII.  Mount  of  Beatitudes. 

XXXIX.  Fruit-girls  in  the  Market. 

XL.  Women  Grinding  at  the  Mill. 

XLI.  Fruit-sellers. 

XLII.  Threshing-floor. 

XLIII.  Bedouins  from  Hauran. 

XLIV.  Tomb  of  Samuel  on  Mount  Mizpah. 
XLV.  An  Arab  School. 

XL VI.  Lydda. 

XLVII.  A Group  of  Lepers. 

XLVIII.  Greek  Temple,  Mount  of  Olives. 
XLIX.  Domestic  Scene,  Arab  Family. 

L-  Capernaum,  according  to  Prophecy. 


I.  Joppa. 


JOPPA  the  “ Beautiful,”  or,  perhaps,  the  “ High,”  is  one  of  the  oldest  cities  in  the 
world.  It  rises  out  of  the  Mediterranean  on  a sloping  hill,  and  the  flat-roofed 
houses  look  out  upon  the  water  in  a succession  of  terraces.  The  city  is 
girdled  with  gardens,  which  produce  oranges,  lemons,  and  apricots  in  rich 
abundance;  and  the  appearance  of  the  place  from  the  sea  is  very  charming.  Of 
ancient  Joppa  little  remains.  The  outline  of  the  harbor  to  which  the  fleets  of  Hiram 
came  laden  with  material  for  the  Temple  (2  Chronicles  ii,  16)  can  still  be  traced.  It 
was  from  Joppa  that  Jonah  (i,  3)  sailed  for  Tarshish  when  fleeing  from  the  presence 
of  his  Maker.  Here  Peter  raised  Tabitha  to  life  (Acts  ix,  40),  and  here  also  that 
exclusive  Peter  had  his  “ vision  of  tolerance  ” (Acts  x,  10).  The  house  of  Simon  the 
tanner,  where  Peter  lodged,  is  still  shown  to  visitors,  and  whether  it  is  the  identical 
site  or  not,  we  can  feel  certain  that  the  flat  house-top  where  he  prayed  overlooked,  as 
the  present  one  does,  the  great  Western  Sea,  whose  broad  expanse  was  indeed  a 
highway  for  the  nations  over  which  the  gospel  should  be  sent  to  the  very  ends  of 
the  earth. 


? 


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I — Joppa. 


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II.  jVIfl-f^ET-pLiAGE,  Joppa. 


T |"THK  market-place  of  Joppa  naturally  suggests  its  famous  orchards  of  oranges, 
| lemons,  citrons,  and  apricots,  which  are  scarcely  surpassed  in  the  world. 
Originally,  the  market-place  of  the  East  was  simply  a place  of  assembly, 
the  resort  of  idlers  and  news-mongers.  Hence,  the  “men  of  the  baser  sort,”  in 
Acts  xvii,  5,  are  literally  “market-frequenters.”  The  idea  of  “trade”  was  natural 
but  later,  and  is  now  predominant.  All  sorts  of  commodities — fruits,  food,  and  fuel — 
are  brought  together  here,  and  the  picture  gives  a hint  of  the  place  when  the  rush  of 
business  is  over.  The  telegraph  wires  in  the  foreground  suggest  the  invasion  of  the 
modern  spirit  into  this  most  ancient  city  of  the  world. 


II — Joppa, — Market  Place, 


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UNIVERSITY  OF  ILLINOIS 
UK3ANA 


III.  Fountain  Near  Joppa. 


ON  the  way  from  Joppa  to  Lydda,  about  half  a mile  out,  the  traveler  runs 
across  what  is  always  a grateful  sight  in  this  thirsty  land — a fountain.  It 
is  a monument  of  more  than  ordinary  interest,  since  it  is  at  once  one  of 
the  finest  specimens  of  Saracenic  architecture  in  Palestine,  and  the  memorial  of 
a thoughtful  and  kindly  governor,  Abu  Nabat,  who  administered  matters  in 
Joppa  about  the  beginning  of  this  century.  It  is  built  of  white  stone,  with  an  arched 
recess  in  the  middle,  before  which,  on  a line  with  the  walls,  is  a wide  trough,  at 
which  some  eager  animals  are  slaking  their  thirst.  The  building  is  in  the  form  of 
a parallelogram;  the  walls  are  about  twenty  feet  high,  the  center  cupola  being  about 
twelve  feet  higher.  Inside  lies  the  sarcophagus  of  the  founder,  for  the  building  serves 
also  as  a tomb.  The  inscription,  which  is  in  Arabic,  calls  upon  all  who  gather  about 
to  offer  a prayer  for  him  who  provided  this  blessing  for  the  free  use  of  even'  passer-by. 


- 


III— Fountain  near  Joppa 


UBRMW 
UNIVERSE  OF 


IV.  H. 


T ) AMLEH  is  a picturesque  town  on  the  plain  of  Sharon,  about  eleven  miles 
|~\  from  Joppa,  on  the  road  to  Jerusalem.  It  was  founded  in  the  eighth  century- 
after  Christ ; played  an  important  part  in  the  Crusades,  and  became  famous 
as  the  head-quarters  of  Richard  I,  of  England,  some  of  whose  most  daring  exploits 
-were  performed  in  this  vicinity.  Two  ruins  are  the  chief  attractions  of  the  place — 
an  ancient  Crusading  church,  the  finest  and  best  preserved  specimen  of  Crusading 
architecture  in  Palestine,  which  was  long  ago  turned  into  a Moslem  sanctuary;  and  a 
lofty  tower,  known  as  the  “White  Mosque,”  which  is  seen  in  the  picture  at  the  right 
of  the  houses.  The  tower  is  twenty-six  feet  square  at  the  base,  and  one  hundred  and 
twenty  feet  high.  It  is  a marvel  of  beautiful  masonry,  and  its  position  in  a large 
inclosure  enhances  the  beauty  of  its  proportions.  It  is  thought  to  have  been  built  in 
the  fourteenth  century  by  Arab  workmen  from  European  designs,  and  to  have  served 
as  the  minaret  of  a great  mosque  which  has  now  disappeared.  The  view  from  the  top 
is  superb,  and  includes  the  largest  sweep  of  open  country  in  Palestine,  reaching  from 
the  cliffs  of  Carmel  to  the  wells  of  Beersheba. 


IV — Ramleh 


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* UNIVERSITY  OF  ILLINOIS 

UO  r>  £ h)  fl 

u iJ/tl  V/'i 


V.  f^lKtJATH  Jeairim. 


THE  picture  shows  us  the  modern  village  of  Kuriet  el  Enab,  or  Abou 
Ghaush.  It  lies  about  six  miles  northwest  of  Jerusalem,  on  the  Joppa 
road,  which  is  seen  in  the  foreground.  Its  identification  with  the  Kirjath 
Jearim  of  the  Old  Testament  dates  back  to  the  fifth  century  of  our  era;  modern 
geographers,  however,  are  not  at  all  unanimous  in  this.  The  village  has  a 
substantial  look,  and,  with  castle-like  houses  grouped  on  the  hill-side,  and  large  olive- 
groves  upon  the  terraced  slopes,  is  attractive  and  picturesque.  On  the  right  are  the 
ruins  of  an  old  Gothic  church,  now  used  as  a stable  by  shiftless  and  contemptuous 
Mohammedans.  Enough  remains  to  show  that  it  must  originally  have  been  a structure 
of  massive  proportion  and  chaste  design.  The  village  has  a thrilling  and  unhappy 
record  as  the  stronghold  of  the  bandit  sheik,  Abu  Ghaush,  who,  in  1846,  with 
several  of  his  family,  received  due  and  summary  justice  at  the  hands  of  the  Turkish 
Government.  In  Biblical  history  it  will  be  recalled  as  the  resting-place  of  the  ark 
prior  to  its  removal  to  Jerusalem  (1  Samuel  vii,  1,  2),  and  ecclesiastical  tradition 
selects  it  as  the  birthplace  of  Jeremiah  the  prophet. 


V— Kirjath-Jearim 


VI.  dE^USAhEM,  IlOO^lHG  SoUTHHAST. 


THE  poet  well  describes  the  most  lasting  impression  of  a visit  to  modern 
Jerusalem : 

“Yon  rifted  rocks, 

So  faintly  purpled  by  the  westering  sun, 

Reveal  the  unguarded  walls,  the  silent  towers, 

Where,  in  her  stricken  pomp,  Jerusalem 
Sleeps  like  a palsied  princess,  from  whose  head 
The  diadem  hath  fallen.” 


Modern  Jerusalem  stands  upon  the  ruins  of  the  ancient  city,  but  does  not  include 
much  of  Mount  Zion,  which  was  the  most  important  part  in  Bible  history.  The 
picture  gives  us  a view  of  the  city  from  a point  in  the  northwestern  part,  or 
Christian  quarter.  Immediately  in  the  foreground  are  the  buildings  of  the  Greek 
monastery,  and  the  domes  of  the  Church  of  the  Holy  Sepulcher.  Across  the  street 
from  this  latter  edifice  may  be  seen  the  open  spaces  of  the  Muristan,  where  once  stood 
the  Church  and  Hospital  of  the  Knights  of  Saint  John.  Beyond,  and  a little  further 
to  the  right,  is  seen  the  dome  of  El  Aksa  at  the  southern  end  of  the  Haram  inelosure; 
and  at  the  extreme  right,  in  prominent  relief,  stands  the  synagogue  of  the  Ashkenazim 
Jews.  In  the  background,  at  the  left,  is  the  southern  slope  of  Olivet,  and  in  the 
distance  the  wilderness  of  Judea  and  the  mountains  of  Moab. 


VI— Jerusalem,— Looking  South  East. 


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UNIVERSITY  OF  ILLINOIS 


VII.  Jerusalem,  The  Russian  Quarter. 


THE  Russian  quarter  lies  without  the  walls,  on  an  eminence  northwest  of 


the  city.  In  the  picture  the  prominent  building  at  the  left  is  the  cathedral, 
which  is  surrounded  by  the  three  hospices,  hospital,  and  consulate  build- 
ing,— all  of  which  are  provided  at  government  expense  for  the  benefit  of  Russian 
pilgrims,  who  annually  gather  by  thousands  at  the  sacred  city.  To  the  right  is 
the  Arabic  Protestant  Church,  distinguished  by  the  unusual  slanting  roof.  The  scene 
in  this  quarter  is  at  all  times  interesting  to  a visitor  from  the  Occident.  One  leels 
transported  to  the  dominion  of  the  Czar  as  he  hears  on  all  sides  the  Slav  tongue,  and 
finds  himself  jostled  by  men  and  women  in  the  peasant  costume  of  their  own  country. 
In  the  foreground  are  some  Jewish  dwellings,  which  form  a small  settlement  north  of 
the  city. 


* 


I 


VII — Jerusalem, — The  Russian  Quarter 


L1BRARV 

UNIVERSITY  OF  ILLINOIS 


VIII.  Jerusalem,  The  Liatih  Quarter. 


T HK  history  of  the  Latin  Church  in  Palestine  is  full  of  incident.  It  begins 
with  Jerome  and  Paula  in  the  fourth  century.  The  latter  founded  four 
convents,  to  which  others  have  been  added  in  later  years.  During  the 
Crusades  the  Church  was  widely  influential,  and  had  head-quarters  in  the  hospital 
of  the  Knights  of  Saint  John.  From  this  the  Latins  were  driven  on  the  capture  of 
the  city  by  Saladin.  They  then  took  up  their  abode  on  Mount  Zion,  around  the  spot 
where  now  stands  the  tomb  of  David.  This  was  also  taken  from  them,  and  in  1561 
they  secured  by  purchase  their  present  quarter  on  an  eminence  near  the  northwest 
angle  of  the  city.  Their  convent  of  St.  Savior,  which  shows  prominently  in  the 
picture,  is  one  of  the  most  conspicuous  buildings  in  Jerusalem.  The  monks  in  charge 
are  the  most  aggressive  of  the  Franciscan  order — the  Fratres  Minor es — and  they  have 
flourishing  establishments  in  nearly  all  the  important  cities  in  Syria. 


VIII— Jerusalem,—1 The  Latin  Quarter. 


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UNIVERSITY  OF  ILLINOIS 

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IX.  dE^usRiiEjvt,  Joppa  Gate. 


OF  the  seven  gates  in  the  city  walls,  five  are  in  common  use.  The  Joppa  Gate, 
in  the  western  wall,  is  that  by  which  most  travelers  enter  the  city.  It  is  a 
eastle-like  building,  about  fifty  feet  high,  with  battlemented  top.  The  front 
is  about  forty  feet  across,  and  the  sides  are  about  eighteen  feet  deep.  In  the 
passage  there  is  a turn  at  right  angles,  so  that  entering  from  without  the  walls  on 
the  north,  the  exit  within  is  on  the  east.  Over  the  door  is  an  Arabic  inscription, 
and  on  the  door  itself  are  a very  informal  star  and  crescent,  the  insignia  of  Turkish 
dominion.  The  building  contiguous  on  the  left  is  the  citadel  of  David.  The  gate 
has  a variety  of  names.  It  is  the  Bab  el-Khalil  of  the  Arabs— “ the  Gate  of  the 
Friend,”  that  is,  of  God,  or  Abraham  (2  Chronicles  xx,  7;  Isaiah  xli,  8;  James  ii, 
23) ; also  the  “ Hebron  ” Gate,  since  the  Moslems  call  the  patriarch  himself  and  the 
city  of  his  sepulcher  by  his  distinguished  title.  Anciently  it  was  known  as  the 
“Gate  of  David.” 


IX— Jerusalem,— Joppa  Gate. 


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UNIVERSITY  OF  ILLINOIS 

UR3AKA 


X.  Jerusalem,  Zion  Gate. 


^Vx 


JERUSALEM  has  seven  gates,  two  of  which  are  closed.  The  principal  are 
the  Joppa,  Damascus,  Saint  Stephen,  and  Zion  gates — the  first  two  so  called 
after  the  places  to  which  the  road  starting  from  them  leads ; the  third,  from 
the  tradition  which  connects  it  with  the  martyrdom  of  Stephen  (Acts  vii,  54,  seq.) ; 
Jf-  the  last,  from  its  situation  on  the  hill  Zion.  Zion  gate,  as  the  picture  shows,  is 
simply  an  arch  in  the  wall,  filled  in  with  dressed  stones  so  as  only  to  leave  space  for 
a moderate-sized,  two-leaved  door.  On  either  side  is  a narrow  slit  in  the  wall  under  an 
ornamental  arch,  and  topped  with  a rosette  of  carved  stone.  On  the  left  of  this  gate, 
within  the  wall,  is  a row  of  hovels,  given  over  to  lepers ; and  without,  in  front,  are  a 
small  Armenian  convent  and  a group  of  buildings  clustered  about  the  tomb  of  David. 
From  its  proximity  to  this  memorial,  the  gate  is  called  by  the  Moslems  Bab  en-Nebi 
David  (the  gate  of  the  prophet  David).  Zion  was  the  first  spot  in  Jerusalem  occupied 
by  buildings;  it  was  the  last  refuge  of  the  Jews  when  the  city  was  captured  by  Titus. 
On  Zion,  David  was  buried,  and  here,  according  to  tradition,  Jesus  ate  the  Last 
Supper  with  the  disciples. 


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UNIVERSITY  of  liLl^ln 


XL  A Street  i h Jerusalem. 


OTHING  strikes  the  visitor  from  the  Occident  more  curiously  than  the  Oriental 
street.  Even  in  the  most  enterprising  towns,  such  as  Damascus  and  Cairo,  the 
streets  are  narrow,  tortuous,  and  gloomy.  They  are  rarely  more  than  twelve  feet 
wide,  and  are  utterly  destitute  of  sidewalks.  The  modern  streets  are  paved  with  rough 
cobble-stones,  and  incline  to  the  center,  forming  a sort  of  gutter  in  which  rains  produce  a 
running  stream,  about  the  only  provision  made  for  carrying  away  the  filth.  Many  of  them  are 
arched  over,  as  in  the  picture ; and  at  intervals  there  are  recesses  where  a traveler  may  take 
refuge,  in  the  event  of  meeting  a beast  of  burden  which  monopolizes  the  entire  roadway.  They 
are  usually  unlighted,  the  one  in  the  picture,  with  its  suggestion  of  lamps,  being  the  exception. 
In  fine  contrast  with  the  dirt  and  gloom  of  these  thoroughfares,  and  with  the  oppressive  heat, 
against  which  they  are  intended  to,  and  do,  offer  some  protection,  compare  the  streets  of  the 
New  Jerusalem  as  given  in  the  Apocalypse  of  John  (xxi,  21  ; xxii,  2). 


“ O,  sweet  and  blessed  country, 

The  home  of  God’s  elect ! 

O,  sweet  and  blessed  country, 

That  eager  hearts  expect ! 

With  jasper  glow  thy  bulwarks, 
Thy  streets  with  emeralds  blaze  ; 


The  sardius  and  topaz 
Unite  in  thee  their  rays ; 

The  Lamb  is  all  thy  splendor, 
The  Crucified  thy  praise, 

His  laud  and  benediction 
Thy  ransomed  people  raise.” 


XI — Jerusalem, — A Street. 


ubrarv 

UNIVERSITY  OF  ILLINOIS 

t trjfl  r>  !>•  «• 

UiwT..\iYi 


XII.  Street  to  the  J4oey  Sepulcher. 


THE  stairs  in  our  picture  lead  up  from  the  open  court  through  which  the 
visitor  passes  to  the  entrance  of  the  Church  of  the  Holy  Sepulcher.  As  in 
our  Lord’s  day,  the  precincts  of  this  holy  place  are  none  too  holy  for  the 
dealer  in  relics  and  the  chaffering  of  the  alert  small  tradesman ; and  the  visitor 
learns  here,  as  perhaps  nowhere  else,  to  sympathize  with  the  righteous  wrath 
which  drove  them  from  God’s  house,  whose  very  air  was  tainted  by  their  greedy  lust 
for  gain.  (Mafthew  xxi,  13.)  Jew,  Mohammedan,  and  Greek  dwell  in  commercial, 
if  not  religious,  concord ; and  the  very  men  who  make  necessary  a guard  of  soldiers 
to  keep  the  peace  within  the  church,  will  sit  amicably  together  on  the  church  door-step 
for  the  equal  chance  of  wheedling  the  passer-by  into  becoming  a customer.  The 
wares  displayed  here  are  chiefly  souvenirs  in  mother-of-pearl  and  olive-wood,  for 
which  there  is  of  course  ready  market  among  visitors.  At  festival  times  the  influx  of 
pilgrims  is  enormous.  They  come  from  nearly  every  nation  on  the  face  of  the  earth, 
and  substantially  repeat  the  scene  of  Pentecost  as  described  in  Acts  ii,  5-1 1. 


XII— Jerusalem,— Street  to  Holy  Sepulcher. 


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XIII.  Wailing  Place  of  the  Jews. 


ONE  of  the  most  touching  sights  in  Jerusalem  is  that  which  may  be  wit- 
nessed daily  at  the  “Wailing  Place”  of  the  Jews,  a section  of  the  west  wall 
[ V of  the  temple  inclosure.  To  this  spot  come  Jews  of  both  sexes,  all  ages,  and 

I from  all  countries,  to  lament  the  desolation  of  their  city  and  the  blight  upon  their 
* nation.  Unable  to  enter  the  incosure,  they  gather  here — believed  by  them  to  be  the 
point  nearest  to  where  once  stood  the  Holy  of  Holies — and  moisten  with  kisses  and  tears 
the  great  masses  of  irresponsive  stone.  This  privilege  was  obtained  many  centuries 
ago  by  heavy  ransom,  and  its  continued  practice  witnesses  pathetically  to  the  devotion 
and  patriotism  of  this  singular  people.  On  Fridays  the  company  of  wailers  is  larger 
than  on  other  days,  but  the  exercises  are  the  same.  Prayer-book  in  hand,  they  stand 
reciting  supplications  for  Zion,  in  hope  that  the  set  time  to  favor  her  may  speedily 
come.  The  seventy-ninth  Psalm  is  often  read,  and  one  of  their  litanies  is  as  follows: 

For  the  palaces  that  lie  waste  ; 

For  the  Temple  that  is  destroyed ; 

For  the  walls  that  are  torn  down  ; 

For  our  glory  that  is  vanished  ; 

For  the  great  stones  that  are  burned  to  dust; 

The  hearers,  after  every  lament,  responding — 


Here  sit  we  now,  lonely  and  weep. 


XIII — Jerusalem, — Wailing  Place  of  the  Jews. 


XIV.  JVIosque  op  O ]\mK.  Side  View. 


1 JL  T~N  the  southeast  corner  of  Jerusalem,  and  coincident  with  the  site  of  the  temple, 
I is  the  large  open  space  known  as  the  Harem  esh  S her  if.  Nearly  in  the 
I Jjg  center,  and  resting  upon  a raised  platform  of  marble,  is  by  far  the  most 
striking  and  beautiful  buiding  in  the  city — the  so-called  Mosque  of  Omar.  It 
* has  eight  sides,  and  each  side  is  sixty-seven  feet  in  length.  From  the  platform, 
the  first  wall  rises  thirty-six  feet,  and  is  pierced  below  by  four  doors.  From  the  roof 
of  this  wall  rises  another,  seventy  feet  in  height,  pierced  towards  the  top  with  a series 
of  low  windows  ; and  from  this  rises  the  dome,  forty  feet  high,  surmounted  by  a gilt 
crescent.  The  dome  is  a masterpiece  of  Byzantine  architecture,  and  was  originally 
covered  with  gold.  The  structure  is  of  marble  and  alabaster,  decorated  richly  with 
terra-cotta  of  brilliant  colors.  Around  it  are  three  wide  belts  of  color  ; the  upper, 
green  and  white  ; the  center,  blue  ; the  lower,  dark  green  relieved  with  white, — all 
glistening  terra-cotta.  On  the  blue  belt  are  verses  from  the  Koran  in  interlaced 
characters.  The  barrel  of  the  dome  is  striped  alternately  with  green,  white,  and  blue, 
dotted  with  yellow.  The  building  took  three  years  to  finish,  and  its  cost  represented 
seven  years’  taxation  of  the  Egyptians.  Looked  upon  from  Olivet,  its  splendor  fairly 
bewitches  the  senses,  and  makes  an  impression  never  to  be  forgotten.  For  its 
historical  associations  see  next  illustration. 


XIV— Jerusalem,— Mosque  of  Omar— Side  View 


N: 


XV.  JVIOSQUE  OF  OlVTRF,  INTERIOR. 


IT  is  only  a few  years  ago  that  it  was  death  to  any  but  a Mohammedan  to  enter 
the  Mosque  of  Omar.  Now  it  is  accessible  to  any  one  who  pays  the  fee  and 
accepts  the  services  of  a duly  accredited  “cavass.”  Upon  entering,  one  is  first 
of  all  confronted  with  a screen,  divided  by  piers  and  columns  of  great  beauty, 
which  follows  the  lines  of  the  octagonal  wall  at  a distance  of  about  thirteen  feet. 
Beyond  this,  at  a further  distance  of  thirty  feet,  is  a second  screen,  inclosing  the  sacred 
top  of  the  mountain.  This  is  relieved  in  the  same  way  by  pillars,  which  support  aloft 
the  beautiful  dome,  sixty-six  feet  wide  at  the  base.  The  screens  are  of  fine  wrought- 
iron,  the  piers  are  cased  in  marble,  and  their  capitals  gilded.  The  arches  under  the 
dome  are  ornapiented  with  rich  mosaic,  bordered  about  by  verses  from  the  Koran  in 
letters  of  gold.  The  walls  and  dome  glitter  with  richest  colors,  and  the  windows  are 
rarely  beautiful.  The  rock  inclosed  is  fifty-six  by  forty-two  feet.  It  is  the  ancient 
top  of  Mount  Moriah,  where  Abraham  brought  Isaac  for  the  offering  (Genesis  xxii); 
where  Araunah  the  Jebusite  had  his  threshing-floor  (2  Samuel  xxiv,  18,  22),  which 
later  passed  into  the  hands  of  David,  and  still  later  became  the  site  of  the  Great  Altar 
of  the  Temple.  To  the  Mohammedan  it  has  special  sanctity  as  having  borne  the 
Prophet  up,  like  a chariot,  to  paradise. 


XV— J ERUSALEM 


Mosque  of  Omar — Interior 


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XVI.  IHTE^IOH  OF  H0LiY  SEPUbCHEF. 


“YHERE  is  no  spot  in  Jerusalem  towards  which  the  Christian  tourist  turns  with 
more  eager  and  expectant  curiosity  than  to  the  Church  of  the  Holy  Sepulcher,  the 
principal  building  and  ornament  of  the  Christian  quarter.  It  stands  over  what  is 
alleged  t©  be  the  sepulcher  in  which  our  Lord  was  buried,  and  from  which  he  came  forth, 
“leading  captivity  captive,”  on  that  great  first  Easter-day.  Within,  and  immediately 
under  the  dome  of  the  main  building,  is  the  “ Holy  Sepulcher,”  a tasteless  structure  of  reddish 
limestone,  twenty-six  feet  long  and  eighteen  broad.  The  front,  which  is  seen  in  the  picture,  is 
decorated  along  the  top  with  gilt  nosegays  and  modern  pictures,  and  is  brilliantly  lighted  up 
by  innumerable  lamps.  In  the  center  is  seen  what  is  said  to  be  a piece  of  the  stone  rolled 
away  by  the  angels  (Matthew  xxviii,  2),  and  beyond  is  the  sepulcher  proper.  It  is  a low  vault 
sheathed  in  marble,  and  contains  a table  two  feet  high,  three  wide,  and  six  long,  upon  which, 
we  are  told,  the  very  body  of  our  Lord  lay.  The  chamber  is  lighted  by  forty-three  lamps, 
shedding  a soft  and  mingled  radiance  through  colored  globes.  Hither  thousands  of  pilgrims 
anually  resort  and  lovingly  caress  the  rock,  believing  that  thus  they  are  brought  nearer  to  Him 
whom  they  love  and  seek  in  this  way  to  worship. 


“ Come  and  deck  the  grave  with  flowers, 
That  is  now  a blessed  bed, 

Where  the  truest  Friend  of  ours 
Stooped  to  rest  His  holy  head  ; 

For  the  Savior,  in  it  lying, 

Did  its  grief  and  gloom  destroy, 
Took  from  death  the  dread  of  dying, 
Gave  to  life  its  crown  and  joy.” 


X VI— J erusalem,— Holy  Sepulcher— Interior. 


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UR3AXA 


\ 


u 


XVII.  P^UIT  BaZAG,  jEHUSALiEM. 


THE  number  of  fruits  mentioned  in  the  Bible  is  less  than  a dozen  ; but  the 
modern  fruit  bazar  in  the  East  displays  not  less  than  twice  that  number. 
There  is  probably  no  country  in  the  world  of  the  same  extent  which 
produces  a greater  variety  than  does  Syria.  So,  little  wonder  that  fruit-selling 
is  a popular  form  of  merchandising.  The  picture  introduces  us  to  a t}7pe  of  bazar 
found  in  Jerusalem  ; the  location  of  the  particular  one  given  being  just  outside  the 
Joppa  Gate.  The  European  costumes  hint  at  the  influence  of  the  West  upon  the 
East,  which  is  further  shown  in  the  fact  that  Oriental  shop-keepers  find  it  of  immense 
advantage  to  be  able  to  speak  English  and  French. 


XVII— Fruit  Bazaar. 


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UNIVERSITY  OF  ILLINOIS 

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XVIII.  Wate^-Ca^kier. 


IN  the  parched  Orient  the  water-carrier  is  a grateful  institution.  As  he  trudges 
along,  jingling  his  tiny  bell,  and  crying  with  bold  suggestion,  “The  gift  of 
God !”  one  is  irresistibly  reminded  of  the  Savior’s  words  to  the  Samaritan 
woman  at  the  well  in  Sychar.  (John  iv,  io,  seq.)  The  water  is  carried  in  a skin 
stripped  from  a goat  or  other  suitable  animal,  without  cutting  except  at  the 
extremities.  The  neck  serves  for  the  mouth,  and  the  holes  where  the  feet  have  been 
cut  away  are  sewed  up.  When  distended  with  water,  the  original  form  of  the 
animal  is  very  nearly  preserved.  Naturally,  water  has  a value  here  not  appreciated 
among  us,  and  it  is  in  allusion  to  the  care  with  which  it  is  dealt  out  that  the  psalmist 
in  his  affliction  prays  God  to  put  his  tears  into  “his  bottle,”  that  they  might  not  run 
away  unmarked.  (Psalms  lvi,  8.)  In  the  preparation  of  the  skin,  it  is  hung  in  the 
smoke  to  dry,  and  thus  becomes  parched  and  shriveled  ; whence  the  psalmist  (cxix, 
83):  “I  am  become  like  a bottle  in  the  smoke.”  When  old,  their  resisting  power  is 
impaired — a fact  to  which  allusion  is  made  in  the  deception  practiced  upon  Joshua  by 
the  Gibeonites  (Joshua  ix)  ; and  in  our  Lord’s  figure  of  the  old  and  new  dispensations. 
(Luke  v,  37.) 


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XVIII— Water  Carrier. 


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UNIVERSITY  OF  ILLINOIS 

I !.or>  A M o 

U*  l,  'a/'i 


XIX.  JVtoUNT  of  Olives. 

(LOOKING  EAST  FROM  JERUSALEM.) 


The  pathways  of  thy  land  are  little  changed 
Since  thou  wast  there  ; 

The  busy  world  through  other  ways  has  ranged, 
And  left  these  bare 


The  rocky  path  still  climbs  the  glowing  steep 
Of  Olivet ; 

Though  rains  of  two  millenniums  wear  it  deep, 
Men  tread  it  yet. 


IT  has  been  well  said  that,  if  it  is  useless  to  seek  for  traces  of  our  Lord’s  presence  in  the 
streets  of  the  since  ten-times-captured  city  of  Jerusalem,  it  is  impossible  not  to  find 
them  in  the  free  spaces  of  the  Mount  of  Olives.  It  rises  out  of  the  Kedron  Valley  in 
front  of  Jerusalem,  and  the  central  summit  (of  four)  stands  nearly  twenty-eight  hundred 
j\  feet  above  the  sea-level.  The  picture  shows  us,  in  the  foreground  on  the  left,  the  tomb  of 
the  Virgin  Mary;  further  on,  and  at  the  right,  is  the  garden  of  Gethsemane ; and  just  beyond,  the 
new  and  beautiful  Greek  church.  On  the  summit  are  the  buildings  of  the  Church  of  the 
Ascension  (although  it  is  very  certain  the  ascension  did  not  take  place  here),  on  the  left  of 
which  is  the  lofty  tower  built  by  the  Russians.  The  two  paths  passing  over  the  mount  lead  to 
Bethany,  and  the  road  passing  to  the  right,  this  side  of  Gethsemane,  is  the  Jericho  road,  over 
which,  m all  likelihood,  our  Lord  made  his  triumphal  entry  into  the  city.  (Matthew  xxi.)  On 
this  hill-side  were  enacted  some  of  the  gravest  and  most  significant  events  in  Bible  history.  It 
saw  the  anguish  of  David  when  fleeing  from  his  rebellious  son  (2  Samuel  xv,  30),  and  the 
anguish  of  David’s  greater  Son  and  Lord  when  “ his  own  received  him  not.”  (Matthew  xxvi, 
36,  seq.)  Here  Solomon  allured  his  people  to  idolatry  (1  Kings  xi,  7);  and  here  the  wiser  than 
Solomon  put  the  ax  to  the  root  of  all  idolatry. 


O.  here  with  his  flock  the  sad  Wanderer  came  ! 

These  hills  He  toiled  over  in  grief  are  the  same  ; 

The  founts  where  He  drank  by  the  wrayside  still  flow, 

And  the  same  airs  are  blowing  which  breathed  on  his  brow.” 





XIX  Mount  of  Olives, — Looking  East  from  Jerusalem 


• ':;-v 


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XX.  The  Gahdeh  op  Gethsepajsie. 


THE  reverent  visitor  to  Gethsemane  instinctively  leaves  topographical  questions 
behind,  and  enters  the  inclosure  with  lips  awed  to  silence  and  heart  melting 
under  tenderest  suggestions.  To  the  devout  imagination  it  almost  seems  as  if 

“ The  prayer,  whose  bloody  sweat  betrayed 
His  human  agony. 

Still  haunts  the  awful  olive-shade 
Of  old  Gethsemane.” 


The  present  inclosure  contains  about  one-third  of  an  acre,  surrounded  by  a low 
wall,  divided  by  shrines  facing  inward.  Within,  the  various  sacred  places  are  fenced 
about  with  a white,  painted  paling,  and  the  trim  flower-beds  witness  to  the  loving  care 
of  the  monkish  curator.  The  olive-trees,  of  which  there  are  seven,  are  very  old,  and 
though  they  can  not  be  those  of  the  time  of  Jesus,  since  all  trees  in  that  valley  were 
hewn  down  in  the  Roman  siege,  they  may  have  sprung  from  the  same  roots,  or  from 
the  old  kernels.  More  than  the  place,  is  the  lesson  of  the  scene  which  makes  it 
hallowed  : 

“ ‘O  Father  ! not  my  will,  but  thine  be  done;’ 

So  spake  the  Son. 

Be  this  our  charm,  mellowing  Earth’s  ruder  noise 
Of  griefs  and  joys  ; 

That  we  may  cling  forever  to  thy  breast, 

In  perfect  rest.” 


XX— Garden  of  Gethsemane. 


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XXL  Olive-Tree,  GethsemaNe. 


TT  THE  olive  is  the  most  abundant  as  it  is  the  most  important  tree  in  Palestine. 
It  grows  to  a height  of  about  twenty  feet,  has  oblong  leaves,  hoary  on  their 
under  surface,  and  numerous  clusters  of  small,  whitish,  fragrant  flowers. 
These  last  fall  off  in  the  spring,  frequently,  covering  the  ground  with  a white 
carpet.  Hence  the  reference  of  Eliphaz  (Job  xv,  33)  to  the  fate  of  the  wicked  : 
“He  shall  cast  off  his  flower  as  the  olive.’’  Figuratively,  the  olive  is  employed  in 
Scripture  to  indicate  prosperity  and  the  possession  cf  God’s  favor.  (Deuterononi)'  viii, 
8;  Psalm  lii,  8;  Hosea  xiv,  6.)  Paul  uses  it  (Romans  xi,  17)  to  illustrate  the  relation 
of  Jew  and  Gentile  to  gospel  blessings.  The  picture  shows  one  of  the  seven  olive- 
trees  conspicuous  in  the  garden  of  Gethsemane,  which,  if  not  the  identical  trees  that 
looked  down  upon  our  Lord’s  agony,  may  well  be  the  next  in  succession  from  the  same 
roots.  The  olive  is  an  evergreen,  and  it  is  the  enormous  age  it  may  reach,  and  its 
almost  inexhaustible  power  of  regeneration — new  trunks  rising  from  the  roots  when 
the  old  ones  have  perished — which  make  it  such  a favorite  in  the  similes  of  poetical 
diction. 


XXI— Olive  Tree  in  the  Garden. 


library 

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UR2AXA 


■ 


XXII.  BetHPHage. 


HE  site  of  Bethphage  is  still  in  question.  The  traditional  location,  a view 
of  which  is  herewith  given,  is  on  the  eastern  slope  of  Olivet,  between 
Bethany  and  the  summit.  It  is  only  mentioned  in  the  Scripture  narrative 
as  the  place  where  the  ass  and  the  colt  were  secured  for  the  triumphal  entry  of 
^ Christ  into  Jerusalem.  (Matthew  xxi,  i ; Mark  xi,  i ; Luke  xix,  29.)  There  are  no 
monuments  or  ruins  in  the  vicinity  to  indicate  a settlement;  the  two  houses  by  the 
roadside  are  of  modern  construction.  The  name  signifies  “ House  of  Unripe  Figs,” 
and  it  has  been  suggested  that  it  was  probably  derived  from  the  fact  that  Olivet, 
besides  its  abundance  of  olives,  was  (as  it  is  now)  liberally  sprinkled  with  fig-trees. 
It  was  in  this  vicinity  that  our  Lord  performed  upon  a fig-tree  his  only  miracle  of 
destruction  (Matthew  xxi,  19),  and  here,  too,  that  he  spoke  the  parable  of  the  budding 
fig-tree,  the  sign  of  coming  summer  aud  of  the  kingdom  of  God.  (Luke  xxi,  29—31.) 


XXII— Beth  phage, 


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XXIII.  Bethlehem. 


Bethlehem  ! of  noblest  cities 

None  can  once  with  thee  compare; 

Thou  alone  the  Lord  from  heaven 
Didst  for  us  incarnate  bear. 

] I T HE  modern  Bethlehem  is  one  of  the  most  attractive  towns  in  Palestine. 
The  population  is  principally  Christian,  and  there  is  an  air  of  thrift, 
prosperity,  and  cleanliness  quite  unusual  in  that  country.  In  historical 
interest  it  rivals  the  Holy  City.  Here  Rachel  brought  forth  Benoni,  and  yielded 
•'T  up  her  life  for  the  child — an  incident  commemorated  by  the  little  Mohammedan 
mosque  standing  on  the  spot  where  Jacob  erected  a pillar  to  her  memory.  (Genesis 
xxxv,  16-20;  xlviii,  7.)  Here  was  the  scene  of  the  charming  idyl  of  Ruth;  here 
David  was  born;  and  here,  too,  the  Son  of  David,  who  was  also  Son  of  man,  made  his 

advent  as  a babe,  after  the  flesh.  Here,  in  later  times,  was  the  refuge  and  burial-place 

of  the  saintly  Jerome.  The  principal  object  of  interest  is  the  Church  of  the  Nativity, 
seen  on  the  left  iu  the  picture,  which  marks  our  Lord’s  birthplace.  A part  of  the 

present  edifice  is  the  original  basilica  built  by  the  Empress  Helena  in  A.  D.  327,  and 

consequently  among  the  oldest  Christian  temples  in  the  world.  A short  distance 
from  the  town  is  shown  “the  Field  of  Shepherds,”  where 


“Sweetly  over  all, 

Dropping  the  ladder  of  their  hymn  of  praise 
From  heaven  to  earth,  in  silver  rounds  of  song, 
They  heard  the  blessed  angels  sing  of  peace, 
Good-will  to  man,  and  glory  to  the  Lord.'’ 


* «> 


XXIII— Bethlehem 


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XXIV.  Church  of  the  flflTiViTV,  Interior. 


T I T HB  history  of  the  Church  of  the  Nativity  is  of  itself  calculated  to  impress 
the  imagination  of  even  an  indifferent,  if  such  there  could  be,  visitor.  It 
has  withstood  the  vicissitudes  of  nearly  sixteen  centuries,  and  its  courts 
have  been  hallowed  by  the  footsteps  of  nearly  fifty  generations  of  believers.  The 
^ building,  without  and  within,  is  massive,  but  bare.  The  interior  is  120  feet  long 
by  no  broad,  and  is  divided  into  nave  and  four  aisles  by  rows  of  Corinthian  columns, 
which  support  horizontal  architraves.  These  pillars  are  of  marble,  and  are  nineteen 
feet  high.  It  is  suggested  that  they  originally  adorned  some  other  building,  perhaps 
the  Temple  of  Jerusalem.  The  choir,  in  the  rear,  is  separated  from  the  nave  by  a 
wall,  and  is  divided  into  two  chapels,  one  belonging  to  the  Greeks,  the  other  to  the 
Armenians.  From  each  of  these  chapels  a winding  staircase  leads  down  to  the  Grotto 
of  the  Nativity.  Recalling  the  event  which  the  building  is  designed  to  commemorate, 
he  is  not  to  be  envied  who  can  walk  its  aisles  unmoved.  The  very  thought  is  thrilling. 


Lo!  God,  our  God,  has  come! 

To  us  a child  is  boru, 

To  us  a sou  is  given  ; 

Bless,  bless  the  blessed  morn. 

O,  happy,  lowly,  lofty  birth  ! 

Now  God,  our  God,  has  come  to  earth. 


Rejoice!  our  God  has  come 
In  love  and  lowliness ; 

The  Son  of  God  has  come 
The  sons  of  men  to  bless. 

God  with  us  now  descends  to  dwell, 
God  in  our  flesh,  Immanuel.” 


XXIV— Bethlehem,— Church  of  the  Nativity, 


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XXV.  Giotto  op  the  Nativity. 


Bright  was  the  guiding  star  that  led, 

With  mild,  benignant  ray, 

The  Gentiles  to  the  lowly  shed 
Where  the  Redeemer  la}'. 

But  lo!  a brighter,  clearer  light 
Now  points  to  his  abode  ; 

@ \ It  shines  through  sin  and  sorrow’s  night, 

To  guide  us  to  our  God. 

VTTHIS  sacred  spot,  the  Grotto  of  the  Nativity,  lies  immediately  under  the 
1 choir,  at  the  east  end  of  the  Church  of  the  Nativity.  The  room  is  about 

r forty  feet  long,  sixteen  wide,  and  ten  high,  and  is  paved  and  walled  with 

marble.  The  roof  is  covered  with  what  was  once  striped  cloth  of  gold ; and, 
suspended,  are  thirty-two  lamps  for  lighting  up  the  room,  which  is  not  reached 
by  the  snn.  The  shrine  proper  is  semicircular,  arching  outwards  above,  and  is  about 
four  feet  high.  Between  two  marble  pillars,  and  directly  over,  is  a shelf  supporting 
a large  modern  picture  of  the  Nativity.  Beneath  is  a cluster  of  fifteen  lamps  kept 
burning  night  and  da}7;  and  in  the  center  of  the  floor,  marking  the  spot,  it  is 
believed,  over  which  the  Star  of  the  East  rested,  is  a silver  star,  with  the  inscription 
in  Latin,  “Here  Jesus  Christ  was  born  of  the  Virgin  Mary.”  Travelers  of  the  most 
widely  divergent  temperaments  and  degrees  of  culture  have  knelt  devoutly  at  this 
shrine,  and  lifted  their  hearts  in  solemn  and  unfeigned  gratitude  to  God  for  this  best 
gift  of  His  love. 


XXV— Bethlehem,— Grotto  of  the  Nativity. 


ubrmw 

uhwersw  OF  iujso 

URBASA 


XXVI.  Bethlehem  ]V[ekcHA]Mts. 


THE  illustration  shows  us  the  typical  merchant  of  the  East.  The  shop  is 
very  small,  generally  not  exceeding  six  feet  square,  and  the  front  opens  to 
the  street.  The  floor  is  about  as  high  as  an  ordinary  table,  so  that  when 
the  goods  are  spread  out  on  the  floor,  the  customer  can  examine  them  as  he  stands 
outside.  The  merchant  here  has  a stock  of  charms  and  rosaries  made  from 
material  native  to  the  place  hallowed  to  the  Christian  pilgrim  as  the  scene  of  the 
Lord’s  birth.  He  has  no  need  of  a retinue  of  clerks,  since  everything  is  within  reach, 
and  all  transactions  with  customers  are  strictly  cash.  With  so  informal  a “store,”  it 
is  easy  to  understand  the  itinerating  trader  referred  to  in  James  iv,  13,  who  accumulates 
wealth  by  going  from  city  to  city,  as  opportunity  offers. 


XXVI— Bethlehem,— Merchants. 


XXYlI.  IRivek  Jo  hdan  at  the  Ford. 


THE  river  Jordan  from  its  sources  in  anti-Lebanon  to  the  Dead  Sea  traverses 
nearly  two  hundred  miles,  and  makes  a descent  of  about  three  thousand 
feet  in  that  distance.  It  has  never  been  navigable,  and  it  flows  into  a large 
body  of  water  which  has  never  known  a port.  It  has  never  been  a highway  of 
commerce,  never  has  -possessed  a fishery,  never  has  boasted  a city*  of  eminence  on 
its  banks,  and  it  winds  through  scenery  far  from  striking  or  attractive.  Yet  Jordan 
has  a fame  among  civilized  nations  not  accorded  to  any  other  river  on  earth,  and  it 
has  passed  into  the  vocabulary  of  Christendom  as  a figure  of  most  sacred  suggestion  : 

“On  Jordan’s  stormy  banks  I stand, 

And  cast  a wisliful  eye 
To  Canaan’s  fair  and  happy  land, 

Where  my  possessions  lie.” 

The  scene  given  here  is  at  the  ford  near  Jericho,  the  traditional  place  of  our  Lord’s 
baptism.  Here  Elijah  and  Elisha  divided  the  waters,  and  here  Joshua  brought  Israel 
front  the  desert  into  the  Promised  Land.  Here,  to  this  day,  come  crowds  of  pilgrims 
on  Easter-day,  to  bathe  in  the  sacred  waters. 


XXVII— River  Jordan,— at  the  Ford. 


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XXVIII.  Jericho. 


IHA,  or  Eriha,  is  the  only  modern  representative  of  either  the  city  or  name 
of  Jericho.  It  is  located  a few  miles  west  of  the  Jordan,  about  six  miles 
north  of  the  Dead  Sea,  and  fourteen  miles  northeast  of  Jerusalem.  A more 
miserable  apolog}r  for  a place  of  habitation  is  not  to  be  found  in  Palestine,  and 
the  few  inhabitants  are  as  squalid  and  forlorn  as  is  the  place.  The  picture  makes 
prominent  a khan  in  charge  of  Russian  monks,  and  the  “ house  of  Zaccheus,”  a low, 
tower-like  building,  which  is  doubtless  a relic  of  the  Crusades.  A little  north  of  this 
point  are  the  ruins  of  the  Jericho  built  by  Herod  the  Great — the  Jericho  of  the  New 
Testament;  and  still  further  north  is  Ain  es  Sultan,  the  fountain  where  Elisha’s 
miracle!  was  wrought  (2  Kings  ii,  19-22) — the  site  of  the  Old  Testament  Jericho. 
There  is  nothing  more  instructive,  as  there  is  perhaps  nothing  more  extraordinary, 
than  the  total  disappearance  of  this  once  famous  and  beautiful  city.  It  is  only  to  be 
accounted  for  on  the  ground  of  the  perpetual  curse  laid  upon  him  who  should  attempt 
to  rebuild  its  walls.  It  was  at  the  Jericho  of  Herod  that  our  Eord  was  entertained 
by  Zaccheus,  and  restored  sight  to  the  blind.  (Matthew  xx,  30;  Luke  xviii,  35.) 


XXVIII — J ERICHO. 


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XXIX.  Dead  Sea,  f4oRTH  End. 


T HE  title  is  the  popular,  but  never  the  Biblical,  name  of  this  curious  body  of 
water  into  which  the  river  Jordan  makes  its  final  issue.  It  is  forty-six 
miles  in  length,  at  the  widest  part  is  ten  miles  across,  and  it  covers  an 
area  of  nearly  three  hundred  square  miles.  It  is  about  thirteen  hundred  feet 
below  the  sea-level,  and  on  the  east  and  west  is  shut  in  hy  hills.  The  water 
contains  twenty-five  per  cent  of  solid  matter,  hence  sinking  is  an  impossibility;  it  is 
beautifully  clear,  but  bitter  and  salt  to  the  taste,  and  no  fish  can  live  in  it.  The 
picture  gives  a view  from  the  north  end,  and  shows  a little  island  composed  entirely 
of  stones.  The  lake  stretches  away  in  placid  beauty,  but  all  around  is  the  desolation 
of  death.  At  the  south  end  there  is  a range  of  salt  hills,  ont  of  which  rises  the 
isolated  shaft  known  among  the  Arabs  as  ‘ Lot’s  Wife.”  This  was  the  region  of 
Lot’s  “Garden  of  the  Lord,”  and  the  earliest  seat  of  Phoenician  civilization.  Here 
were  the  great  “cities  of  the  plain,”  which  for  their  gross  wickedness  were  given  up 
of  God  to  destruction  by  fire  from  heaven.  (Genesis  xix,  28.) 


m 


XXIX— Dead  Sea— North  End, 


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XXX.  Emmaus. 


I /IYB  sites  are  offered  by  geographers  for  identification  with  this  village. 
Ly  The  one  which  has  found  favor  for  thirteen  centuries  is  the  modern  Amwas, 
the  Nicopolis  of  older  writers,  situated  about  twenty-two  miles  northwest  of 
Jerusalem.  It  lies  on  the  western  declivity  of  a low  hill,  and  contains  the  ruins 
of  a fine  old  church  and  of  a fountain  famed  far  and  wide,  many  centuries  ago, 
for  its  wonderful  curative  properties.  It  was  to  this  village  Cleopas  and  his  companion 
were  taking  their  way  when  the  risen  Lord  overtook  them,  and  opened  to  them  the 
Scriptures,  on  that  memorable  Sunday  evening.  (Luke  xxiv,  13-35.) 


“A-journeying  to  Emrnaus, 

The  grandest  man  of  men  with  us — 
The  Christ  of  God  was  then  with  us, 
As  we  went  down  to  Emrnaus. 
How  burned  our  hearts  upon  the  way 
At  every  word  we  heard  him  say! 

We  never  may  forget  the  day 

We  journeyed  down  to  Emrnaus ! 


But  Jesus  walks  and  talks  with  men 
As  perfectly  to-day  as  then, 

And  hearts  burn  now  as  yours  burned  when 
You  walked  with  Christ  to  Emrnaus! 

In  starless  night,  or  sunless  day, 

Whoever  walks  life’s  weary  way, 

Forgetting  not  to  watch  and  pray, 

Is  journeying  to  Emrnaus.” 


XXX— Emmaus 


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XXXI.  JACOB’S  WeLiLi. 


JACOB’S  Well,  at  the  eastern  base  of  Mount  Gerizim,  and  a short  distance 
from  the  modern  village  of  Nablous,  in  the  valley  of  Shechem,  is  one  of  the 
holy  places,  the  identification  of  which  is  almost  certain.  Nothing  of  the  well 
is  now  visible  above  ground  ; the  mouth  is  several  feet  below  the  level,  and  over 
ii  is  a large  stone,  with  a hole  in  the  middle  large  enough  for  the  passage  of 
water-buckets.  Around  are  the  remains  of  arches,  which  probably  adorned  the  church 
built  over  the  spot  in  the  early  centuries.  The  well  is  still  about  seventy-five  feet 
deep.  During  the  summer,  and  sometimes  for  years,  it  has  no  water,  although  in  the 
neighborhood  are  some  magnificent  springs.  The  spot  is  memorable  in  Bible  history 
as  the  scene  of  our  Lord’s  conversation  with  a Samaritan  woman,  to  whom  he  taught 
some  of  the  profoundest  truths  concerning  the  nature  of  true  worship.  (John  iv,  5-30.) 
A modern  writer  has  thus  told  the  history  of  the  spot : 


“Here,  after  Jacob  parted  from  his  brother, 

His  daughters  lingered  ’round  this  well,  new-made  ; 
Here,  seventeen  centuries  after,  came  another, 

And  talked  with  Jesus,  wondering  and  afraid. 

Here,  other  centuries  past,  the  emperor’s  mother 
Sheltered  its  waters  with  a temple’s  shade. 

Here,  ’mid  the  fallen  fragments,  as  of  old, 

The  girl  her  pitcher  dips  within  its  waters  cold.’’ 


. 


i 


' 


■ 

■ 


■ •*  ! 


fa'  ; m h ■ 


XXXI — Jacob’s  Well. 


try 


XXXII.  AND  JVtoUpT  GflHMEb. 


T the  southern  end  of  the  Bay  of  Acre,  under  the  shadow  of  Mount  Carmel, 
is  Haifa,  a village  of  rather  rusty  appearance,  with  about  twenty-five 
hundred  inhabitants.  On  the  northwest  point  of  the  Carmel  range,  and 
overlooking  the  sea,  may  be  seen  the  dome  of  the  famous  Carmelite  monaster}-, 
^ which  is  a landmark  for  great  distances.  The  building  is  said  to  be  the  finest  of  its 
kind  in  the  Bast,  and  it  is  kept  in  excellent  order.  At  the  eastern  end  of  the  range  is 
shown  El  Mahrakah,  “the  place  of  burning,”  the  spot  where  Elijah  contended  with 
the  priests  of  Baal,  (i  Kings  xviii,  19.)  Hewn  stones  mark  the  spot  where  the 
altar  was  built,  and  from  the  eminence  one  looks  down  a thousand  feet  upon  the  great 
plain  of  Bsdraelon,  at  the  edge  of  which,  close  to  the  hill,  flows  the  Kishon,  where  the 
slaughter  of  the  priests  took  place.  (1  Kings  xviii,  40.)  Here,  also,  was  Elisha  when 
the  Shunammite  woman  sought  him  in  behalf  of  her  dead  son.  (2  Kings  iv,  25—37.) 


XXXII— Haifa  and  Mt.  Carmel. 


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XXXIII.  NaiN. 


AIN,  the  modern  Nein,  lies  on  the  northwest  slope  of  Little  Hermon 
overlooking  the  lovely  expanse  of  Esdraelon,  out  of  which,  just  opposite, 
rises  in  majesty  the  glory  of  Issachar — Mount  Tabor.  Of  the  once  beautiful 
nothing  now  remains  but  a cluster  of  ruins,  and  its  only  antiquities  are 
^ tombs,  located  principally  on  the  east  and  west  sides.  Here  our  Lord  restored 
the  widow’s  son  to  life  (Luke  vii,  11-15),  and  thus  proved  himself  Lord  of  Life. 
This  scene  at  Nain  may  teach  us  that,  if  our  dead  are  not  restored  to  us  here,  yet 

“ ’T  is  sweet,  as  year  by  year  we  lose 
Friends,  oiib;of  sight,  in  faith  to  muse 
How  grows  in  Paradise  our  store. 

Then  pass,  ye  mourners,  cheerly  on, 

Through  prayer  unto  the  tomb, 

Still,  as  ye  watch  life’s  falling  leaf, 

Gathering  from  every  loss  and  grief 
Hope  of  new  spring  and  endless  home.” 

The  picture  shows  a small  convent  with  its  gilded  cross,  and  at  the  left  a tomb, 
the  dome  of  which  just  appears  above  the  shrubbery. 


town 


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XXXIII— Nain 


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XXXIV.  ]V[ount  TaboK-  from  the  West. 


OUNT  Tabor,  the  modern  Jebel  et  Tur,  is  one  of  the  most  remarkable  and 
interesting  of  the  single  mountains  in  Palestine.  It  rises  out  of  the  plain 
of  Esdraelon  to  a height  of  about  fourteen  hundred  feet,  and  the  outlook 
;he  top  extends  into  Galilee,  over  the  mountains  of  Samaria,  across  to 
Persea,  and  up  to  Mt.  Hermon.  To  the  very  summit  of  the  hill  it  is  wooded  with 
walnut,  oak,  pistachio,  and  rose.  The  village  of  Deburieh,  the  Daberath  ef  Joshua 
xix,  12,  nestles  on  the  lower  slopes,  and  on  the  hill-top  are  extensive  ruins  of 
churches  and  convents,  built  there  by  the  Crusaders,  who  adopted  the  tradition  that 
this  was  the  scene  of  our  Lord’s  transfiguration.  Mount  Tabor  was  the  tribal 
boundary  between  Issachar  and  Zebulun.  (Joshua  xix,  12.)  Here  the  northern  tribes 
gathered  under  Barak,  against  Sisera  (Judges  iv,  6-15) ; and  here  the  brothers  of 
Gideon  were  brutally  murdered  by  Zebah  and  Zalmunna, 


XXXIY— Mt.  Tabor 


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jnrn 


XXXV.  J^RZARET  H. 


N AZARETH,  the  modern  En  Nazirah,  a town  forever  dear  to  Christian 
hearts  as  the  home  where  grew  to  young  manhood  the  Christ  of  God,  is 
beautifully  situated  in  a small  valley,  high  up  among  the  hills  that  bound 
the  plain  of  Esdraelon.  Naturally,  the  “holy”  places  here  are  numerous.  The 
visitor  is  shown  the  “table  of  Christ,”  his  “school,”  and  the  declivity  over  which 
his  fellow-townsmen  threatened  to  throw  him.  (Luke  iv,  16-30.)  The  spot  upon 
which  Mary  stood  when  the  angel  announced  to  her  the  birth  of  a son  is  marked  in 
one  place  by  a Latin,  in  another  by  a Greek  church ; the  former  seen  on  the  right  of 
the  picture,  the  latter  on  the  left.  On  the  hill  stands  the  Maronite  convent,  back  of 
which  rises  the  “ Mount  of  Precipitation.”  From  the  crown  of  the  hill  behind  the 
city  is  one  of  the  finest  views  in  Galilee,  from  Hernion  to  Mount  Carmel. 


XXXV— Nazareth 


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XXX VI.  Ga^a  of  Gameee. 


HNTION  of  Cana  of  Galilee  is  confined  to  the  Fourth  Gospel,  and  in  the 
three  notices  there  given  are  no  hints  by  which  it  can  with  any  certainty 
be  located.  Hence,  the  decision  between  the  two  sites  selected  by 
geographers — Kefr  Kenna  and  Kana  el  Jelil — the  choice  is  purely  arbitrary. 
J\  The  former  is  the  traditional  site,  and  a view  of  it  is  given  in  the  picture.  It 
lies  about  four  miles  northeast  of  Nazareth,  is  sparsely  inhabited,  and  has  no 
attractions  outside  of  the  little  Franciscan  church  with  its  railed  wall  and  handsome 
garden.  Over  the  doorway  of  this  church  is  the  legend  in  Latin,  “Here  Jesus  Christ 
from  water  made  wine.”  The  place  is  memorable  as  the  scene  of  our  Lord’s  first 
miracle  (John  ii,  i-ii),  and  of  a later  one  (John  iv,  46);  also,  as  the  home  of 
Nathanael  (John  xxi,  2).  The  visitor  is  shown  with  the  utmost  assurance  the 
veritable  house  in  which  Nathanael  lived,  the  well  from  which  the  water  was  drawn 
for  the  wedding-feast,  and  the  jars  in  which  it  was  carried.  Of  the  place  and  event 
one  has  beautifully  said  : “ Some  names  we  pronounce  with  honor,  some  with  shame 
and  sorrow,  many  with  cold  indifference;  but  Cana  will  ever  mingle  in  the  song  of 
the  happy,  to  symbolize  the  peace  and  purity  of  domestic  happiness — the  bliss  of 
wedded  love.” 


XXXVI— Cana  of  Galilee. 


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j 


XXXVII.  Caravah  Scejsie. 


if  ^TTHH  “ caravan  ” conserves  two  valuable  features  of  profitable  and  comfortable 
. j \ travel — companionship  and  security — both  of  which  are  appreciated  more 

I * highly  in  the  Orient  than  anywhere  else.  Of  carriage-roads,  Syria  has 

none;  and  of  railroads,  that  from  Joppa  to  Jerusalem  has  just  been  completed. 
The  saddle  is  the  universal  and  well-nigh  imperative  method  of  conveyance. 
Horses  are  preferred  for  short  distances,  but  for  long  routes  through  the  desert 
camels  are  necessary.  The  picture  shows  the  camel  with  its  usual  accouterments  and 
attendant,  who  is  not  unlikely  its  owner.  The  camel  has  been  from  earliest  times 
greatly  prized  as  a means  of  transportation,  and  its  peculiar  physiological  structure 
enables  it  to  be  a veritable  “ship  of  the  desert,”  as  the  Arabs  significantly  call  it. 


XXXYII — Caravan  Scene  on  the  Road  to  Joppa. 


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XXXYIII.  JVIodisiT  of  Beatitudes. 


OR  the  spot  upon  which  our  Lord  uttered  the  “Sermon  on  the  Mount” 
(Matthew  v— vii),  a tradition  of  the  Latin  Church,  dating  from  the  twelfth 
century,  has  selected  the  hill  called  by  the  Arabs  Kurun  Hattin,  the  “horns 
of  Hattin.”  It  lies  a short  distance  west  of  the  Sea  of  Galilee,  on  the  direct 
route  from  Nazareth  to  Tiberias,  and  it  rises  to  a height  of  about  twelve  hundred 
feet.  At  each  end  of  the  ridge  on  the  summit  rises  a small  “cone”  or  “horn,” 
whence  its  name.  While  the  selection  is  purely  arbitrary,  its  special  fitness  for  such  a 
scene  has  appealed  to  nearly  every  traveler.  In  this  vicinity,  in  1187,  was  fought  the 
battle  of  Hattin,  in  which  the  flower  of  the  Christian  army,  with  the  Ling  of 
Jerusalem  at  their  head,  met  and  were  defeated  by  a horde  of  Mohammedans  under 
Saladin.  The  victory  was  decisive.  “ The  Crusaders  were  almost  annihilated,  and 
nearly  all  Palestine,  with  Jerusalem  itself,  soon  yielded  to  the  Moslem  yoke.” 


XXXVIII— Mount  of  Beatitudes. 


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XXXIX.  Pkhit-GiEes  ik  the  JVIakk et. 


THE  girls  of  Syria  receive,  as  a rule,  very  slight  consideration.  There  is  a 
proverb  among  the  Mohammedans  to  the  effect  that  when  a girl  is  born, 
the  stone  of  the  threshold  weeps  forty  days.  Certain  it  is  that  their 
coming  into  the  world  is  deplored  rather  than  coveted,  and  their  treatment 
through  life  is  as  unsympathetic  as  the  first  greeting.  The  girls  in  the  picture 
represent  the  lower  class,  who  are  turned  out  as  early  as  may  be  to  earn  their  own 
living  and  contribute  to  the  family  exchequer.  Their  pose  illustrates  the  common 
method  of  carrying  heavy  packages,  and  some  of  its  advantages.  It  has  been  often 
noted  by  travelers  that  the  habit  of  carrying  a jar  of  water  and  other  considerable 
weights  upon  the  head  imparts  great  strength  to  the  neck  and  back,  and  renders  the 
form  and  gait  both  erect  and  firm. 


XXXIX— Fruit  Girls  in  the  Market. 


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XLl  Women  Grinding  at  the  Pmij. 


THIS  primitive  mode  of  bruising  grain  by  hand  is  still  common  in  the  East. 
The  mill  consists  of  two  circular  stones,  the  “nether”  being  stationary. 
The  work  is  done  almost  uniformly  by  two  women,  as  in  the  picture,  who 
both  take  hold  of  the  handle,  and  pull  to  or  push  from,  as  men  do  with  the  whip  or 
cross-cut  saw,  and  thus  secure  an  even  revolution  of  the  stones.  The  grain  is 
poured  into  the  top,  and  the  meal  escapes  by  a channel  grooved  in  the  sides.  As  the 
grinding  of  the  household  quota  was  a daily  occurrence  when  all  was  well,  the  sound  of 
the  grinding  is  used  in  the  Scriptures  to  indicate  peace  and  thrift ; its  cessation  trouble 
and  desolation.  (Jeremiah  xxv,  io ; Ecclesiastes  xii,  3,  4.)  The  separation  of  the  two 
at  the  mill  was  used  by  our  Lord  (Matthew  xxiv,  41)  to  illustrate  the  sudden  and 
unsparing  nature  of  the  judgment. 


XL — Women  Grinding  at  the  Mill, 


«wasfc(; 

«.C'Uwo« 


XLil.  pRUlT-SELibEHS. 


UR  illustration  gives  the  familiar  scene  of  some  fruit-venders  in  the  streets 
of  Jerusalem.  The  favorite  resort  for  these  lowly  trades-folk  is  the  wall  of 
the  city  towards  the  Joppa  gate  ; and  there,  every  day,  one  sees  an  almost 
:ss  variety  of  dress  and  occnpation.  The  ordinary  dress  is  the  turban,  a 
1 striped  “abba”  girdled  at  the  waist,  and  occasionally  an  outside  jacket.  As  with 
our  own  street-venders,  the  stock  and  equipment  are  light,  the  favorite  commodity 
being  some  edible  in  flonr  or  fruit.  Their  method  of  conducting  a sale  is  deliberate  to 
the  point  of  irritation.  With  each  other  they  consume  time  prodigiously,  chaffering 
over  the  most  trifling  exchanges  ; while  it  is  no  unusual  thing  to  have  a company  of 
leisured  on-lookers,  who  follow  the  discussion  with  rapt  attention.  In  our  Lord’s 
time,  these  traders  wore  some  distinctive  badge  of  their  business.  The  money- 
changer, for  example,  had  a coin  hung  in  his  ear  ; the  dyer  carried  a sample  of  his 
stuff ; the  public  scribe  a pen  ; the  tailor  a needle,  etc.  A very  striking  representation 
of  Jewish  buying  and  selling,  as  conducted  to  this  very  day,  is  given  in  Genesis 
xxiii,  3,  seq. 


XLI— Fruit  Sellers. 


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XLlII.  TH^EsHiNG-pLiOOH. 


THE  threshing-floors  of  the  East  are  simply  plots  of  ground  in  the  open  air, 
a few  rods  in  extent,  smoothed  off  and  beaten  hard.  The  top  or  side  of  a 
hill  is  preferred,  for  the  purpose  of  having  the  wind.  The  threshing- 
machine,  or  “rnowrej,”  is  a primitive  affair,  composed  of  thick  pieces  of  plank 
turned  up  in  front,  like  our  stone-sledge,  and  perforated  underneath  for  teeth. 
The  teeth  usually  consist  of  pieces  of  sharp  basaltic  rock.  It  is  to  this  kind  of 
machine  Isaiah  refers  (xli,  15).  The  horses  or  oxen  aid  by  trampling  the  threshing 
process,  and  prepare  the  grain  for  winnowing.  The  straw  is,  naturally,  cut  very  fine, 
and  this  is  the  “ teben  ” to  which  the  Scriptures  so  often  refer.  The  wicked,  says 
Job  (xxi,  18),  are  as  “teben”  before  the  wind,  and  as  chaff  that  the  storm  carrieth 
away.  In  the  days  ot  the  Messiah  the  lion  shall  eat  “teben”  like  the  ox  (Isaiah 
xi,  7) ; and  the  word  of  God  by  his  true  prophets,  according  to  Jeremiah  (xxiii,  28), 
was  as  different  from  the  utterances  of  the  false  prophets  as  “ teben  ” is  from  wheat. 


XLII— ' Threshing  Floor. 


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XLiIII.  Bedouins  from  (Imuran. 


T I THE  Bedouins  are  a branch  of  the  Arab  family,  living  in  tents,  and  usually 
: by  occupation  shepherds  and  herdsmen.  Their  domestic  arrangements  are, 

as  the  picture  suggests,  decidedly  informal,  and  to  “fold  their  tents”  is  the 
principal  part  of  a removal.  The  dress  is  simple.  A long  shirt,  generally  blue, 
reaches  to  the  ankles,  and  is  girded  at  the  waist  with  a leathern  strap.  The 
slack  above  the  girdle  is  used  as  a pocket,  and,  as  it  can  be  easily  enlarged  from 
below,  is  capable  of  holding  many  things.  Its  use  as  a grain-bag  is  referred  to  in  our 
Lord’s  exhortation  to  generous  dealing  with  each  other  : “ Give,  and  it  shall  be  given 
unto  you  ; good  measure,  pressed  down,  and  shaken  together,  and  running  over,  shall 
men  give  unto  your  bosom.”  (Luke  vi,  38.)  The  man  on  his  way  to  Jericho  (Luke 
x,  30)  fell  among  “Bedouins,”  whence,  perhaps,  our  association  of  the  name  with 
“ robbers.”  They  are  to  this  day  the  terror  of  travelers,  but  the  common  imputation 
of  rascality  is  decidedly  overdrawn.  They  are  organized  as  tribes  or  clans,  and  a 
passport  from  the  “sheik,”  or  chief,  is  usually  all  that  is  needed  to  insure  perfect 
immunity,  even  from  those  rovers  who  have  an  eye  to  plunder. 


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XLilY.  Tomb  of  Samuel,  JVIoukt  ]V[izpeh 


FEW  miles  northwest  of  the  city  of  Jerusalem  rises  the  prominent 
eminence  crowned  by  the  village  and  mosque  of  Neby  Samwil, — according 
to  some,  the  famous  gathering-place  of  the  tribes  of  Israel  on  national 
occasions,  and  the  scene  of  the  coronation  of  Saul.  Here  Israel  defeated  the 
' Philistine,  and  here  was  thrown  up  the  commemorative  “Ebenezer’’  stone,  (i 
Samuel  vii,  6-12  ; x,  17-24.)  Here,  also,  the  prophet  Samuel  spent  his  long  and 
useful  life,  and  here,  according  to  a loose  tradition,  he  was  buried.  From  its  summit 
is  obtained  the  most  extensive  view  in  Southern  Palestine,  embracing  the  Mediterranean, 
Jerusalem,  with  Mount  Olivet  and  the  distant  mountains  of  Moab.  The  mosque  was 
once  a Christian  church,  built  by  the  Crusaders  on  the  spot  whence  pilgrims  first 
saw  Jerusalem. 


XLIV — Tomb  of  Samuel  on  Mt.  Mizpah. 


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XLiV.  A^ab  School. 


HK  school-life  of  an  Arab  child  is  very  short,  and  not  over-sweet.  The 
teacher  is  usually  the  priest,  whose  sole  idea  of  education  is  to  perfect  the 
pupil  in  the  fundamental  precept,  “Allah  is  Allah,  and  Mohammed  is  his 
het.”  The  parallelism  in  Jewish  ideas  of  education  is  found  in  the  almost 
exclusive  use  of  the  Scriptures  for  a text-book  ; the  Jew  using  the  Law  and  the 
Prophets,  the  Arab  using  the  Koran.  The  development  of  the  pupils  is,  therefore; 
the  difference  in  the  books,  than  which  there  can  be  no  better  illustration  of  the 
superiority  of  the  Bible.  In  Mohammedan  and  Jewish  schools,  alike,  the  lessons  are 
written  by  the  scholars  on  tablets,  which  are  cleaned  for  every  fresh  lesson.  All 
recite  their  lessons  together  and  aloud,  the  bodies  swaying  back  and  forth  with  the 
motion  peculiar  to  a race  of  camel-riders.  Faults  in  recitation  or  behavior  are  usually 
punished  by  stripes  on  the  feet.  The  girls  are  seldom  taught  to  read  or  write.  In 
addition  to  the  Koran,  some  schools  give  them  instruction  in  embroidery  and 
needle-work. 


XLV— An  Arab  School. 


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XLiVl.  liYDDA. 


YDDA,  a few  miles  southeast  of  Joppa,  is  famous  in  secular  history  as  the 
reputed  birth  and  burial-place  of  Saint  George,  the  patron  saint  of  England. 
The  Church  of  Saint  George,  said  to  have  been  built  by  Richard  the  Lion 
Heart,  still  exists,  and  is  one  of  the  most  picturesque  ruins  in  Palestine.  Part 
^ has  been  rebuilt,  and  is  used  as  a Greek  church,  but  two-thirds  of  the  site  does 
service  as  the  court  of  a mosque,  the  minaret  of  which  shows  prominently  in  the 
picture.  Lydda  is  the  Lod  of  the  Old  Testament  (i  Chronicles  viii,  12;  Nehemiah 
xi,  35),  and  retains  its  Hebrew  name.  The  soil  shares  in  the  general  fertility  of  the 
district,  but  the  groves  are  less  carefully  tended  than  at  Joppa.  The  shabby  condition 
of  the  houses  and  streets  indicates  the  shiftlessness  of  the  population,  and  it  presents 
a sad  contrast  to  the  once  beautiful  and  well-built  town,  suggested  by  the  remains  of 
fine  buildings  seen  all  around.  In  the  New  Testament  (Acts  ix,  32),  Lydda  is  the 
scene  of  Peter’s  miraculous  cure  of  the  paralytic  Eneas,  through  which  “many  were 
brought  to  the  Lord.” 


XLYI— Lydda. 


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XLiVlI.  Liepehs,  Outside  the  Waee. 


THE  condition  of  these  poor  creatures  is  pitiable,  and  one  does  not  easily 
forget  the  shudder  of  horror  experienced  upon  a first  view  of  their 
wretchedness.  Leprosy  means  isolation  everywhere.  In  many  places  its 
victims  are  forced  to  herd  without  the  walls.  In  Jerusalem,  the  leper  quarter  is 
just  within  the  walls,  and  there  is  now  in  operation  for  their  amelioration  a 
hospital  established  by  Moravian  pity.  In  the  Old  Testament,  leprosy  forms  the 
subject  of  two  whole  chapters  (Leviticus  xiii  and  xiv),  and  is  further  made  prominent 
in  the  history  of  Moses,  Miriam,  Naaman,  Gehazi,  and  Uzziah.  In  the  New  Testament 
it  serves  as  occasion  for  two  of  our  Lord’s  miracles  of  healing.  (Luke  v,  12; 
xvii,  12.)  From  very  early  times  it  was  selected  as  the  special  type  of  sin,  because 
of  its  loathsomeness,  its  affecting  every  part,  and  its  incurability  save  upon  divine 
intervention.  Again,  as  leprosy  excluded  one  from  the  abodes  of  mortals,  sin  excludes 
us  from  heaven,  the  abode  of  God.  Of  the  availability  and  efficacy  of  divine  power 
for  healing,  Wesley  sings: 


“Enter  Thyself  and  cast  out  sin; 

Thy  spotless  purity  bestow. 

Touch  me,  and  make  the  leper  clean ; 
Wash  me,  and  I am  white  as  snow.” 


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XLiVlII.  Gheer  Tempbe,  JVIocft  of  Olives. 


TTTHB  interest  of  the  Russian  in  the  Holy  Land  amounts  almost  to  a passion. 
There  is  hardly  a village  in  the  Czar’s  dominions  in  which  there  is  not  to 
be  found  a bottle  of  water  from  the  river  Jordan  ; and  for  years  they  have 
been  buying  up,  wherever  a chance  was  offered,  the  most  eligible  sites  near 
Jerusalem  and  in  other  localities  memorable  in  Bible  history.  Nor  is  this  to  be 
attributed  solely  to  the  religious  instinct.  No  doubt  the  land  is  dear  to  them  as  to 
all,  as  that 


“ Over  whose  acres  walked  those  blessed  feet, 
Which  eighteen  hundred  years  ago  were  nailed, 
For  our  advantage,  on  the  bitter  cross.” 


But  it  is  very  plainly  hinted  that,  when  the  proper  time  comes,  the  Church,  which 
in  Russia  is  synonymous  with  the  Government,  will  direct  the  enthusiasm  of  the 
people  for  the  conquest  of  Palestine  and  the  domination  of  the  Greek  hierarchy.  The 
beautiful  temple  in  our  picture  has  been  only  recently  completed.  It  stands  a short 
distance  below  the  summit  of  the  Mount  of  Olives,  over  what  are  supposed  to  be  the 
ruins  of  a mediaeval  Armenian  monastery,  of  which  many  interesting  remains  are 
preserved. 


X L VI 1 1 — Greek  Temple, — Mt.  of  Olives. 


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XMX.  Ahrb  Domestic  ScejnIe. 


THE  picture  shows  us  the  general  sort  of  provision  made  for  a meal  in  the 
East.  Nothing  could  be  more  informal.  A small  polygonal  table,  usually 
not  more  than  two  feet  high,  is  placed  in  any  convenient  spot,  and  the  family 
sit  around  it  on  the  ground.  On  this  is  placed  a tray,  upon  which  the  food  is 
arranged.  Bread  lies  on  the  mat  beneath  the  tray,  and  a jar  of  water  is  at  hand, 
from  which  all  drink  as  they  need.  The  food  is  generally  a stew  of  some  kind,  served 
in  a dish  placed  in  the  center  of  the  table.  Forks  and  knives  are  almost  unknown, 
and  spoons  are  very  occasional.  The  bread  is  dipped  into  the  stew  and  conveyed  to 
the  mouth  in  the  fingers.  If  there  should  be  a choice  in  the  matter  from  which  the 
stew  is  compounded,  it  is  a mark  of  special  respect  to  have  the  host  bring  it  out  with 
his  fingers  and  place  it  in  the  mouth  of  his  guest.  After  the  meal,  washing  the 
hands  and  mouth  is  indispensable.  Sometimes  there  is  a special  functionary  for  this, 
as  in  the  case  of  Elisha,  who  “poured  water  on  the  hands  of  Elijah.”  (2  Kings  iii,  11.) 
Breakfast  and  supper  are  the  principal  meals  in  the  Orient.  At  noon  a luncheon  of 
fruit  and  bread,  as  in  the  picture,  is  served. 


XLIX— Domestic  Scene -Arab  Family 


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Li . GapehEaum,  According  to  Prophecy. 


O completely  has  prophecy  been  fulfilled  in  respect  to  Capernaum,  that  even 
its  site  is  in  dispute  to-day.  Two  places,  only  about  three  miles  apart,  are 
claimed  for  the  site  by  geographers — Khan  Minyeh,  on  the  northern  end  of 
plain  of  Gennesaret;  and  Tell  Hum,  a ruin  near  Lake  Tiberias,  where  it  is 
entered  by  the  river  Jordan.  In  favor  of  the  latter  is  the  ruin  of  a synagogue 
(given  in  the  picture),  alleged  to  be  the  very  synagogue  erected  by  the  Roman 
centurion  mentioned  in  Luke  vii,  5.  In  Capernaum  some  of  our  Lord’s  greatest 
miracles  were  wrought,  and  some  of  his  most  sublime  teachings  uttered.  “ Exalted 
unto  heaven”  in  its  privileges,  it  was  doomed,  for  neglect  of  them,  to  be  “brought 
down  to  hell.”  (Matthew  xi,  23.)  The  ruins  at  Tell  Hum  are  among  the  most 
important  in  Palestine. 


L— Capernaum — According  to  Prophecy, 


I*' 


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